Chap. XXIV. How when King Penda was slain, the province of the Mercians received the faith of Christ, and Oswy gave possessions and territories to G.o.d, for building monasteries, as a thank offering for the victory obtained. [655 A.D.]

At this time, King Oswy was exposed to the cruel and intolerable invasions of Penda, king of the Mercians, whom we have so often mentioned, and who had slain his brother;(431) at length, compelled by his necessity, he promised to give him countless gifts and royal marks of honour greater than can be believed, to purchase peace; provided that he would return home, and cease to waste and utterly destroy the provinces of his kingdom.

The pagan king refused to grant his request, for he had resolved to blot out and extirpate all his nation, from the highest to the lowest; whereupon King Oswy had recourse to the protection of the Divine pity for deliverance from his barbarous and pitiless foe, and binding himself by a vow, said, "If the pagan will not accept our gifts, let us offer them to Him that will, the Lord our G.o.d." He then vowed, that if he should win the victory, he would dedicate his daughter to the Lord in holy virginity, and give twelve pieces of land whereon to build monasteries. After this he gave battle with a very small army: indeed, it is reported that the pagans had thirty times the number of men; for they had thirty legions, drawn up under most noted commanders.(432) King Oswy and his son Alchfrid met them with a very small army, as has been said, but trusting in Christ as their Leader; his other son, Egfrid,(433) was then kept as a hostage at the court of Queen Cynwise,(434) in the province of the Mercians. King Oswald's son Oidilwald,(435) who ought to have supported them, was on the enemy's side, and led them on to fight against his country and his uncle; though, during the battle, he withdrew, and awaited the event in a place of safety. The engagement began, the pagans were put to flight or killed, the thirty royal commanders, who had come to Penda's a.s.sistance, were almost all of them slain; among whom was Ethelhere,(436) brother and successor to Anna, king of the East Angles. He had been the occasion of the war, and was now killed, having lost his army and auxiliaries. The battle was fought near the river Winwaed,(437) which then, owing to the great rains, was in flood, and had overflowed its banks, so that many more were drowned in the flight than destroyed in battle by the sword.

Then King Oswy, according to the vow he had made to the Lord, returned thanks to G.o.d for the victory granted him, and gave his daughter Elfled,(438) who was scarce a year old, to be consecrated to Him in perpetual virginity; bestowing also twelve small estates of land, wherein the practice of earthly warfare should cease, and place and means should be afforded to devout and zealous monks to wage spiritual warfare, and pray for the eternal peace of his nation. Of these estates six were in the province of the Deiri, and the other six in that of the Bernicians. Each of the estates contained ten families, that is, a hundred and twenty in all. The aforesaid daughter of King Oswy, who was to be dedicated to G.o.d, entered the monastery called Heruteu,(439) or, "The Island of the Hart,"

at that time ruled by the Abbess Hilda,(440) who, two years after, having acquired an estate of ten families, at the place called Streanaeshalch,(441) built a monastery there, in which the aforesaid king's daughter was first trained in the monastic life and afterwards became abbess; till, at the age of fifty-nine, the blessed virgin departed to be united to her Heavenly Bridegroom. In this monastery, she and her father, Oswy, her mother, Eanfled, her mother's father, Edwin,(442) and many other n.o.ble persons, are buried in the church of the holy Apostle Peter. King Oswy concluded this war in the district of Loidis, in the thirteenth year of his reign, on the 15th of November,(443) to the great benefit of both nations; for he delivered his own people from the hostile depredations of the pagans, and, having made an end of their heathen chief, converted the Mercians and the adjacent provinces to the grace of the Christian faith.

Diuma was made the first bishop of the Mercians, as also of Lindsey and the Midland Angles, as has been said above,(444) and he died and was buried among the Midland Angles. The second was Ceollach,(445) who, giving up his episcopal office before his death, returned into Scotland. Both these bishops belonged to the nation of the Scots. The third was Trumhere, an Englishman, but educated and ordained by the Scots. He was abbot of the monastery that is called Ingetlingum,(446) and is the place where King Oswin was killed, as has been said above; for Queen Eanfled, his kinswoman, in expiation of his unjust death, begged of King Oswy that he would give Trumhere, the aforesaid servant of G.o.d, a place there to build a monastery, because he also was kinsman to the slaughtered king; in which monastery continual prayers should be offered up for the eternal welfare of the kings, both of him that was murdered, and of him that commanded the murder. The same King Oswy governed the Mercians, as also the people of the other southern provinces, three years after he had slain King Penda; and he likewise subdued the greater part of the Picts to the dominion of the English.

At this time he gave to the above-mentioned Peada, son to King Penda, because he was his kinsman, the kingdom of the Southern Mercians,(447) consisting, as is said, of 5,000 families, divided by the river Trent from the Northern Mercians, whose land contains 7,000 families; but Peada was foully slain in the following spring, by the treachery, as is said, of his wife,(448) during the very time of the Easter festival. Three years after the death of King Penda, the Mercian chiefs, Immin, and Eafa, and Eadbert, rebelled against King Oswy, setting up for their king, Wulfhere,(449) son to the said Penda, a youth whom they had kept concealed; and expelling the ealdormen of the foreign king, they bravely recovered at once their liberty and their lands; and being thus free, together with their king, they rejoiced to serve Christ the true King, for the sake of an everlasting kingdom in heaven. This king governed the Mercians seventeen years, and had for his first bishop Trumhere,(450) above spoken of; the second was Jaruman;(451) the third Ceadda;(452) the fourth Wynfrid.(453) All these, succeeding each other in order under King Wulfhere, discharged episcopal duties to the Mercian nation.

Chap. XXV. How the question arose about the due time of keeping Easter, with those that came out of Scotland.(454) [664 A.D.]

In the meantime, Bishop Aidan being taken away from this life, Finan, who was ordained and sent by the Scots, succeeded him in the bishopric, and built a church in the Isle of Lindisfarne, fit for the episcopal see; nevertheless, after the manner of the Scots, he made it, not of stone, but entirely of hewn oak, and covered it with reeds; and it was afterwards dedicated in honour of the blessed Peter the Apostle, by the most reverend Archbishop Theodore. Eadbert,(455) also bishop of that place, took off the thatch, and caused it to be covered entirely, both roof and walls, with plates of lead.

At this time, a great and frequently debated question arose about the observance of Easter;(456) those that came from Kent or Gaul affirming, that the Scots celebrated Easter Sunday contrary to the custom of the universal Church. Among them was a most zealous defender of the true Easter, whose name was Ronan,(457) a Scot by nation, but instructed in the rule of ecclesiastical truth in Gaul or Italy. Disputing with Finan, he convinced many, or at least induced them to make a more strict inquiry after the truth; yet he could not prevail upon Finan, but, on the contrary, embittered him the more by reproof, and made him a professed opponent of the truth, for he was of a violent temper. James,(458) formerly the deacon of the venerable Archbishop Paulinus, as has been said above, observed the true and Catholic Easter, with all those that he could instruct in the better way. Queen Eanfled and her followers also observed it as she had seen it practised in Kent, having with her a Kentish priest who followed the Catholic observance, whose name was Roma.n.u.s. Thus it is said to have sometimes happened in those times that Easter was twice celebrated in one year; and that when the king, having ended his fast, was keeping Easter, the queen and her followers were still fasting, and celebrating Palm Sunday. Whilst Aidan lived, this difference about the observance of Easter was patiently tolerated by all men, for they well knew, that though he could not keep Easter contrary to the custom of those who had sent him, yet he industriously laboured to practise the works of faith, piety, and love, according to the custom of all holy men; for which reason he was deservedly beloved by all, even by those who differed in opinion concerning Easter, and was held in veneration, not only by less important persons, but even by the bishops, Honorius of Canterbury, and Felix of the East Angles.

But after the death of Finan, who succeeded him, when Colman, who was also sent from Scotland,(459) came to be bishop, a greater controversy arose about the observance of Easter, and other rules of ecclesiastical life.

Whereupon this question began naturally to influence the thoughts and hearts of many who feared, lest haply, having received the name of Christians, they might run, or have run, in vain. This reached the ears of the rulers, King Oswy and his son Alchfrid. Now Oswy, having been instructed and baptized by the Scots, and being very perfectly skilled in their language, thought nothing better than what they taught; but Alchfrid, having for his teacher in Christianity the learned Wilfrid,(460) who had formerly gone to Rome to study ecclesiastical doctrine, and spent much time at Lyons with Dalfinus,(461) archbishop of Gaul, from whom also he had received the crown of ecclesiastical tonsure, rightly thought that this man's doctrine ought to be preferred before all the traditions of the Scots. For this reason he had also given him a monastery of forty families, at a place called Inhrypum;(462) which place, not long before, he had given for a monastery to those that were followers of the Scots; but forasmuch as they afterwards, being left to their choice, preferred to quit the place rather than alter their custom, he gave it to him, whose life and doctrine were worthy of it.

Agilbert, bishop of the West Saxons,(463) above-mentioned, a friend of King Alchfrid and of Abbot Wilfrid, had at that time come into the province of the Northumbrians, and was staying some time among them; at the request of Alchfrid, he made Wilfrid a priest in his aforesaid monastery. He had in his company a priest, whose name was Agatho.(464) The question being raised there concerning Easter and the tonsure and other ecclesiastical matters, it was arranged, that a synod should be held in the monastery of Streanaeshalch,(465) which signifies the Bay of the Lighthouse, where the Abbess Hilda,(466) a woman devoted to the service of G.o.d, then ruled; and that there this question should be decided. The kings, both father and son, came thither, and the bishops, Colman with his Scottish clerks, and Agilbert with the priests Agatho and Wilfrid. James and Roma.n.u.s were on their side; but the Abbess Hilda and her followers were for the Scots, as was also the venerable Bishop Cedd,(467) long before ordained by the Scots, as has been said above, and he acted in that council as a most careful interpreter for both parties.

King Oswy first made an opening speech, in which he said that it behoved those who served one G.o.d to observe one rule of life; and as they all expected the same kingdom in heaven, so they ought not to differ in the celebration of the heavenly mysteries; but rather to inquire which was the truer tradition, that it might be followed by all in common; he then commanded his bishop, Colman, first to declare what the custom was which he observed, and whence it derived its origin. Then Colman said, "The Easter which I keep, I received from my elders, who sent me hither as bishop; all our forefathers, men beloved of G.o.d, are known to have celebrated it after the same manner; and that it may not seem to any contemptible and worthy to be rejected, it is the same which the blessed John the Evangelist, the disciple specially beloved of our Lord, with all the churches over which he presided, is recorded to have celebrated."(468) When he had said thus much, and more to the like effect, the king commanded Agilbert to make known the manner of his observance and to show whence it was derived, and on what authority he followed it. Agilbert answered, "I beseech you, let my disciple, the priest Wilfrid, speak in my stead; because we both concur with the other followers of the ecclesiastical tradition that are here present, and he can better and more clearly explain our opinion in the English language, than I can by an interpreter."

Then Wilfrid, being ordered by the king to speak, began thus:-"The Easter which we keep, we saw celebrated by all at Rome, where the blessed Apostles, Peter and Paul, lived, taught, suffered, and were buried; we saw the same done by all in Italy and in Gaul, when we travelled through those countries for the purpose of study and prayer. We found it observed in Africa, Asia, Egypt, Greece, and all the world, wherever the Church of Christ is spread abroad, among divers nations and tongues, at one and the same time; save only among these and their accomplices in obstinacy, I mean the Picts and the Britons, who foolishly, in these two remote islands of the ocean, and only in part even of them, strive to oppose all the rest of the world." When he had so said, Colman answered, "It is strange that you choose to call our efforts foolish, wherein we follow the example of so great an Apostle, who was thought worthy to lean on our Lord's bosom, when all the world knows him to have lived most wisely." Wilfrid replied, "Far be it from us to charge John with folly, for he literally observed the precepts of the Mosaic Law, whilst the Church was still Jewish in many points, and the Apostles, lest they should give cause of offence to the Jews who were among the Gentiles, were not able at once to cast off all the observances of the Law which had been inst.i.tuted by G.o.d, in the same way as it is necessary that all who come to the faith should forsake the idols which were invented by devils. For this reason it was, that Paul circ.u.mcised Timothy,(469) that he offered sacrifice in the temple,(470) that he shaved his head with Aquila and Priscilla at Corinth;(471) for no other advantage than to avoid giving offence to the Jews. Hence it was, that James said to the same Paul, 'Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the Law.'(472) And yet, at this time, when the light of the Gospel is spreading throughout the world, it is needless, nay, it is not lawful, for the faithful either to be circ.u.mcised, or to offer up to G.o.d sacrifices of flesh. So John, according to the custom of the Law, began the celebration of the feast of Easter, on the fourteenth day of the first month, in the evening, not regarding whether the same happened on a Sat.u.r.day, or any other week-day. But when Peter preached at Rome, being mindful that our Lord arose from the dead, and gave to the world the hope of resurrection, on the first day of the week, he perceived that Easter ought to be kept after this manner: he always awaited the rising of the moon on the fourteenth day of the first month in the evening, according to the custom and precepts of the Law, even as John did. And when that came, if the Lord's day, then called the first day of the week, was the next day, he began that very evening to celebrate Easter, as we all do at the present time. But if the Lord's day did not fall the next morning after the fourteenth moon, but on the sixteenth, or the seventeenth, or any other moon till the twenty-first, he waited for that, and on the Sat.u.r.day before, in the evening, began to observe the holy solemnity of Easter.

Thus it came to pa.s.s, that Easter Sunday was only kept from the fifteenth moon to the twenty-first. Nor does this evangelical and apostolic tradition abolish the Law, but rather fulfil it; the command being to keep the pa.s.sover from the fourteenth moon of the first month in the evening to the twenty-first moon of the same month in the evening; which observance all the successors of the blessed John in Asia, since his death, and all the Church throughout the world, have since followed; and that this is the true Easter, and the only one to be celebrated by the faithful, was not newly decreed by the council of Nicaea, but only confirmed afresh; as the history of the Church informs us.(473)

"Thus it is plain, that you, Colman, neither follow the example of John, as you imagine, nor that of Peter, whose tradition you oppose with full knowledge, and that you neither agree with the Law nor the Gospel in the keeping of your Easter. For John, keeping the Paschal time according to the decree of the Mosaic Law, had no regard to the first day of the week, which you do not practise, seeing that you celebrate Easter only on the first day after the Sabbath. Peter celebrated Easter Sunday between the fifteenth and the twenty-first moon, which you do not practise, seeing that you observe Easter Sunday from the fourteenth to the twentieth moon; so that you often begin Easter on the thirteenth moon in the evening, whereof neither the Law made any mention, nor did our Lord, the Author and Giver of the Gospel, on that day either eat the old pa.s.sover in the evening, or deliver the Sacraments of the New Testament, to be celebrated by the Church, in memory of His Pa.s.sion, but on the fourteenth. Besides, in your celebration of Easter, you utterly exclude the twenty-first moon, which the Law ordered to be specially observed. Thus, as I have said before, you agree neither with John nor Peter, nor with the Law, nor the Gospel, in the celebration of the greatest festival."

To this Colman rejoined: "Did the holy Anatolius,(474) much commended in the history of the Church, judge contrary to the Law and the Gospel, when he wrote, that Easter was to be celebrated from the fourteenth to the twentieth moon? Is it to be believed that our most reverend Father Columba and his successors, men beloved by G.o.d, who kept Easter after the same manner, judged or acted contrary to the Divine writings? Whereas there were many among them, whose sanct.i.ty was attested by heavenly signs and miracles which they wrought; whom I, for my part, doubt not to be saints, and whose life, customs, and discipline I never cease to follow."

"It is evident," said Wilfrid, "that Anatolius was a most holy, learned, and commendable man; but what have you to do with him, since you do not observe his decrees? For he undoubtedly, following the rule of truth in his Easter, appointed a cycle of nineteen years, which either you are ignorant of, or if you know it, though it is kept by the whole Church of Christ, yet you despise it as a thing of naught. He so computed the fourteenth moon in our Lord's Paschal Feast, that according to the custom of the Egyptians, he acknowledged it to be the fifteenth moon on that same day in the evening; so in like manner he a.s.signed the twentieth to Easter-Sunday, as believing that to be the twenty-first moon, when the sun had set. That you are ignorant of the rule of this distinction is proved by this, that you sometimes manifestly keep Easter before the full moon, that is, on the thirteenth day. Concerning your Father Columba and his followers, whose sanct.i.ty you say you imitate, and whose rule and precepts confirmed by signs from Heaven you say that you follow, I might answer, then when many, in the day of judgement, shall say to our Lord, that in His name they have prophesied, and have cast out devils, and done many wonderful works, our Lord will reply, that He never knew them. But far be it from me to speak thus of your fathers, for it is much more just to believe good than evil of those whom we know not. Wherefore I do not deny those also to have been G.o.d's servants, and beloved of G.o.d, who with rude simplicity, but pious intentions, have themselves loved Him. Nor do I think that such observance of Easter did them much harm, as long as none came to show them a more perfect rule to follow; for a.s.suredly I believe that, if any teacher, reckoning after the Catholic manner, had come among them, they would have as readily followed his admonitions, as they are known to have kept those commandments of G.o.d, which they had learned and knew.

"But as for you and your companions, you certainly sin, if, having heard the decrees of the Apostolic see, nay, of the universal Church, confirmed, as they are, by Holy Scripture, you scorn to follow them; for, though your fathers were holy, do you think that those few men, in a corner of the remotest island, are to be preferred before the universal Church of Christ throughout the world? And if that Columba of yours, (and, I may say, ours also, if he was Christ's servant,) was a holy man and powerful in miracles, yet could he be preferred before the most blessed chief of the Apostles, to whom our Lord said, 'Thou art Peter, and upon this rock I will build my Church, and the gates of h.e.l.l shall not prevail against it, and I will give unto thee the keys of the kingdom of Heaven?' "(475)

When Wilfrid had ended thus, the king said, "Is it true, Colman, that these words were spoken to Peter by our Lord?" He answered, "It is true, O king!" Then said he, "Can you show any such power given to your Columba?"

Colman answered, "None." Then again the king asked, "Do you both agree in this, without any controversy, that these words were said above all to Peter, and that the keys of the kingdom of Heaven were given to him by our Lord?" They both answered, "Yes." Then the king concluded, "And I also say unto you, that he is the door-keeper, and I will not gainsay him, but I desire, as far as I know and am able, in all things to obey his laws, lest haply when I come to the gates of the kingdom of Heaven, there should be none to open them, he being my adversary who is proved to have the keys."

The king having said this, all who were seated there or standing by, both great and small, gave their a.s.sent, and renouncing the less perfect custom, hastened to conform to that which they had found to be better.

Chap. XXVI. How Colman, being worsted, returned home; and Tuda succeeded him in the bishopric; and of the state of the church under those teachers.

[664 A.D.]

The disputation being ended, and the a.s.sembly broken up, Agilbert returned home. Colman, perceiving that his doctrine was rejected, and his party despised, took with him those who wished to follow him, to wit, such as would not accept the Catholic Easter and the tonsure in the form of a crown,(476) (for there was no small dispute about that also,) and went back into Scotland,(477) to consult with his people what was to be done in this case. Cedd, forsaking the practices of the Scots, returned to his bishopric, having submitted to the Catholic observance of Easter. This debate took place in the year of our Lord 664, which was the twenty-second year of the reign of King Oswy, and the thirtieth of the episcopate of the Scots among the English; for Aidan was bishop seventeen years, Finan ten, and Colman three.

When Colman had gone back into his own country, Tuda, the servant of Christ, was made bishop of the Northumbrians(478) in his place, having been instructed and ordained bishop among the Southern Scots, having also the crown of the ecclesiastical tonsure, according to the custom of that province, and observing the Catholic rule with regard to the time of Easter.(479) He was a good and religious man, but he governed the church a very short time; he had come from Scotland(480) whilst Colman was yet bishop, and, both by word and deed, diligently taught all men those things that appertain to the faith and truth. But Eata,(481) who was abbot of the monastery called Mailros,(482) a man most reverend and gentle, was appointed abbot over the brethren that chose to remain in the church of Lindisfarne, when the Scots went away. It is said that Colman, upon his departure, requested and obtained this of King Oswy, because Eata was one of Aidan's twelve boys of the English nation,(483) whom he received in the early years of his episcopate, to be instructed in Christ; for the king greatly loved Bishop Colman on account of his innate discretion. This is that Eata, who, not long after, was made bishop of the same church of Lindisfarne. Colman carried home with him part of the bones of the most reverend Father Aidan, and left part of them in the church where he had presided, ordering them to be interred in the sacristy.

The place which they governed shows how frugal and temperate he and his predecessors were, for there were very few houses besides the church found at their departure; indeed, no more than were barely sufficient to make civilized life possible; they had also no money, but only cattle; for if they received any money from rich persons, they immediately gave it to the poor; there being no need to gather money, or provide houses for the entertainment of the great men of the world; for such never resorted to the church, except to pray and hear the Word of G.o.d. The king himself, when occasion required, came only with five or six servants, and having performed his devotions in the church, departed. But if they happened to take a repast there, they were satisfied with the plain, daily food of the brethren, and required no more. For the whole care of those teachers was to serve G.o.d, not the world-to feed the soul, and not the belly.

For this reason the religious habit was at that time held in great veneration; so that wheresoever any clerk or monk went, he was joyfully received by all men, as G.o.d's servant; and even if they chanced to meet him upon the way, they ran to him, and with bowed head, were glad to be signed with the cross by his hand, or blessed by his lips. Great attention was also paid to their exhortations; and on Sundays they flocked eagerly to the church, or the monasteries, not to feed their bodies, but to hear the Word of G.o.d; and if any priest happened to come into a village, the inhabitants came together and asked of him the Word of life; for the priests and clerks went to the villages for no other reason than to preach, baptize, visit the sick, and, in a word, to take care of souls; and they were so purified from all taint of avarice, that none of them received lands and possessions for building monasteries, unless they were compelled to do so by the temporal authorities; which custom was for some time after universally observed in the churches of the Northumbrians. But enough has now been said on this subject.

Chap. XXVII. How Egbert, a holy man of the English nation, led a monastic life in Ireland. [664 A.D.]

In the same year of our Lord 664, there happened an eclipse of the sun, on the third day of May,(484) about the tenth hour of the day. In the same year, a sudden pestilence(485) depopulated first the southern parts of Britain, and afterwards attacking the province of the Northumbrians, ravaged the country far and near, and destroyed a great mult.i.tude of men.

By this plague the aforesaid priest of the Lord, Tuda,(486) was carried off, and was honourably buried in the monastery called Paegnalaech.(487) Moreover, this plague prevailed no less disastrously in the island of Ireland. Many of the n.o.bility, and of the lower ranks of the English nation, were there at that time, who, in the days of the Bishops Finan and Colman, forsaking their native island, retired thither, either for the sake of sacred studies, or of a more ascetic life; and some of them presently devoted themselves faithfully to a monastic life, others chose rather to apply themselves to study, going about from one master's cell to another. The Scots willingly received them all, and took care to supply them with daily food without cost, as also to furnish them with books for their studies, and teaching free of charge.

Among these were Ethelhun and Egbert,(488) two youths of great capacity, of the English n.o.bility. The former of whom was brother to Ethelwin,(489) a man no less beloved by G.o.d, who also at a later time went over into Ireland to study, and having been well instructed, returned into his own country, and being made bishop in the province of Lindsey, long and n.o.bly governed the Church. These two being in the monastery which in the language of the Scots is called Rathmelsigi,(490) and having lost all their companions, who were either cut off by the plague, or dispersed into other places, were both seized by the same sickness, and grievously afflicted. Of these, Egbert, (as I was informed by a priest venerable for his age, and of great veracity, who declared he had heard the story from his own lips,) concluding that he was at the point of death, went out of the chamber, where the sick lay, in the morning, and sitting alone in a fitting place, began seriously to reflect upon his past actions, and, being full of compunction at the remembrance of his sins, bedewed his face with tears, and prayed fervently to G.o.d that he might not die yet, before he could forthwith more fully make amends for the careless offences which he had committed in his boyhood and infancy, or might further exercise himself in good works. He also made a vow that he would spend all his life abroad and never return into the island of Britain, where he was born; that besides singing the psalms at the canonical hours, he would, unless prevented by bodily infirmity, repeat the whole Psalter daily to the praise of G.o.d; and that he would every week fast one whole day and night.

Returning home, after his tears and prayers and vows, he found his companion asleep; and going to bed himself, he began to compose himself to rest. When he had lain quiet awhile, his comrade awaking, looked on him, and said, "Alas! Brother Egbert, what have you done? I was in hopes that we should have entered together into life everlasting; but know that your prayer is granted." For he had learned in a vision what the other had requested, and that he had obtained his request.

In brief, Ethelhun died the next night; but Egbert, throwing off his sickness, recovered and lived a long time after to grace the episcopal office, which he received, by deeds worthy of it;(491) and blessed with many virtues, according to his desire, lately, in the year of our Lord 729, being ninety years of age, he departed to the heavenly kingdom. He pa.s.sed his life in great perfection of humility, gentleness, continence, simplicity, and justice. Thus he was a great benefactor, both to his own people, and to those nations of the Scots and Picts among whom he lived in exile, by the example of his life, his earnestness in teaching, his authority in reproving, and his piety in giving away of those things which he received from the rich. He also added this to the vows which we have mentioned: during Lent, he would eat but one meal a day, allowing himself nothing but bread and thin milk, and even that by measure. The milk, new the day before, he kept in a vessel, and skimming off the cream in the morning, drank the rest, as has been said, with a little bread. Which sort of abstinence he likewise always observed forty days before the Nativity of our Lord, and as many after the solemnity of Pentecost, that is, of the fifty days' festival.

Chap. XXVIII. How, when Tuda was dead, Wilfrid was ordained, in Gaul, and Ceadda, among the West Saxons, to be bishops for the province of the Northumbrians. [664 A.D.]

In the meantime, King Alchfrid sent the priest, Wilfrid, to the king of Gaul,(492) in order that he should cause him to be consecrated bishop for himself and his people. That prince sent him to be ordained by Agilbert,(493) of whom we have before spoken, and who, having left Britain, was made bishop of the city of Paris;(494) and by him Wilfrid was honourably consecrated, several bishops meeting together for that purpose in a village belonging to the king, called In Compendio.(495) He stayed some time in the parts beyond the sea for his ordination, and King Oswy, following the example of his son's zeal, sent into Kent a holy man, of modest character, well read in the Scripture, and diligently practising those things which he had learned therein, to be ordained bishop of the church of York. This was a priest called Ceadda,(496) brother to the most reverend prelate Cedd, of whom mention has been often made, and abbot of the monastery of Laestingaeu. With him the king also sent his priest Eadhaed,(497) who was afterwards, in the reign of Egfrid,(498) made bishop of the church of Ripon. Now when they arrived in Kent, they found that Archbishop Deusdedit had departed this life, and no other bishop was as yet appointed in his place; whereupon they betook themselves to the province of the West Saxons, where Wini was bishop, and by him Ceadda was consecrated; two bishops of the British nation, who kept Easter Sunday, as has been often said, contrary to the canonical manner, from the fourteenth to the twentieth moon, being called in to a.s.sist at the ordination; for at that time there was no other bishop in all Britain canonically ordained, except Wini.(499)

So Ceadda, being consecrated bishop, began immediately to labour for ecclesiastical truth and purity of doctrine; to apply himself to humility, self-denial, and study; to travel about, not on horseback, but after the manner of the Apostles, on foot, to preach the Gospel in towns, the open country, cottages, villages, and castles; for he was one of the disciples of Aidan, and endeavoured to instruct his people by the same manner of life and character, after his and his own brother Cedd's example. Wilfrid also having been now made a bishop, came into Britain, and in like manner by his teaching brought into the English Church many rules of Catholic observance. Whence it followed, that the Catholic principles daily gained strength, and all the Scots that dwelt in England either conformed to these, or returned into their own country.

Chap. XXIX. How the priest Wighard was sent from Britain to Rome, to be ordained archbishop; of his death there, and of the letters of the Apostolic Pope giving an account thereof. [667 A.D.]

At this time the most n.o.ble kings of the English, Oswy, of the province of the Northumbrians, and Egbert of Kent, consulted together to determine what ought to be done about the state of the English Church, for Oswy, though educated by the Scots, had rightly perceived that the Roman was the Catholic and Apostolic Church. They selected, with the consent and by the choice of the holy Church of the English nation, a priest named Wighard,(500) one of Bishop Deusdedit's clergy, a good man and fitted for the episcopate, and sent him to Rome to be ordained bishop, to the end that, having been raised to the rank of an archbishop, he might ordain Catholic prelates for the Churches of the English nation throughout all Britain. But Wighard, arriving at Rome, was cut off by death, before he could be consecrated bishop, and the following letter was sent back into Britain to King Oswy:-

"_To the most excellent lord, our son, Oswy, king of the __ Saxons, Vitalian,_(_501_)_ bishop, servant of the servants of G.o.d._ We have received to our comfort your Excellency's letters; by reading whereof we are acquainted with your most pious devotion and fervent love of the blessed life; and know that by the protecting hand of G.o.d you have been converted to the true and Apostolic faith, in hope that even as you reign in your own nation, so you may hereafter reign with Christ. Blessed be the nation, therefore, that has been found worthy to have as its king one so wise and a worshipper of G.o.d; forasmuch as he is not himself alone a worshipper of G.o.d, but also studies day and night the conversion of all his subjects to the Catholic and Apostolic faith, to the redemption of his own soul. Who would not rejoice at hearing such glad tidings? Who would not exult and be joyful at these good works? For your nation has believed in Christ the Almighty G.o.d, according to the words of the Divine prophets, as it is written in Isaiah, 'In that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek.'(502) And again, 'Listen, O isles, unto me, and hearken ye people from far.'(503) And a little after, 'It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the outcast of Israel. I have given thee for a light to the Gentiles, that thou mayst be my salvation unto the end of the earth.'(504) And again, 'Kings shall see, princes also shall arise and worship.'(505) And immediately after, 'I have given thee for a covenant of the people, to establish the earth, and possess the scattered heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves.'(506) And again, 'I the Lord have called thee in righteousness, and have held thine hand, and have kept thee, and have given thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoner from the prison, and them that sit in darkness from the prison-house.'(507)

"Behold, most excellent son, how it is plain as day that it was prophesied not only of you, but also of all the nations, that they should believe in Christ, the Creator of all things. Wherefore it behoves your Highness, as being a member of Christ, in all things continually to follow the pious rule of the chief of the Apostles, in celebrating Easter, and in all things delivered by the holy Apostles, Peter and Paul, whose doctrine daily enlightens the hearts of believers, even as the two lights of heaven illumine the world."

And after some lines, wherein he speaks of celebrating the true Easter uniformly throughout all the world,-

"Finally," he adds, "we have not been able now, on account of the length of the journey, to find a man, apt to teach, and qualified in all respects to be a bishop, according to the tenor of your letters.(508) But, a.s.suredly, as soon as such a fit person shall be found, we will send him well instructed to your country, that he may, by word of mouth, and through the Divine oracles, with the blessing of G.o.d, root out all the enemy's tares throughout your island. We have received the presents sent by your Highness to the blessed chief of the Apostles, for an eternal memorial of him, and return you thanks, and always pray for your safety with the clergy of Christ. But he that brought these presents has been removed out of this world, and is buried at the threshold of the Apostles, for whom we have been much grieved, because he died here. Nevertheless, we have caused the blessed gifts of the saints, that is, the relics of the blessed Apostles, Peter and Paul, and of the holy martyrs, Laurentius, John, and Paul, and Gregory, and Pancratius,(509) to be given to your servants, the bearers of these our letters, to be by them delivered to your Excellency. And to your consort(510) also, our spiritual daughter, we have by the aforesaid bearers sent a cross, with a gold key to it, made out of the most holy chains of the blessed Apostles, Peter and Paul; for, hearing of her pious zeal, all the Apostolic see rejoices with us, even as her pious works smell sweet and blossom before G.o.d.